________________
Jainism and Karnataka
17
classes of people, from the peasants to the princes The founder of Hoysala Kingdom had the blessings of the Jaina Ācārya Vardhamana muni. Ācārya Santideva at the time of King Vinayāditya II, was not only a Rājaguru but also Rāştraguru. Other Kings like Ballāļa I continued to patronise Jainism. The celebrated King Vişnuvardhana is said to have changed his faith under the influence of Rāmānujā cārya. Yet he continued to be a benevolent patron of Jainism. Queen Santalādevi was a devout Jaina and she made liberal donations to the construction of Jaina temples. Instances are not wanting among the royal families in Karnataka wherein the King professed one faith and the Queen the other. There is ample evidence to show that there was perfect tolerance between the different faiths in the country.
The same tradition of tolerance continued under the rulers of Vijayanagara. During the period of Vira Bukkarāya I (1368 A. D.), dispute arose between Jainas and Vaisnavas regarding some injustice done to the Jainas. Bukkarāya took the hands of the Jainas and placing them in the hands of the Vaişqavas said, “As long as the Sun and Moon last, the Vaişgavas will continue to protect Jaina Darsana. The Vaisnavas and Jainas are one body; they must not be viewed as different."* Bukkarāya II also made liberal grants to Jaina temples.
(2) We may now consider the impact of Jaina philosophy on the life of the people of Karnataka. The Jaina Weltanschauung presents synthesis of Samyagdarśana (right intution), Samyag-jñāna (right knowledge) and Samyag-Cāritra (right conduct).17 Jainism presents the rationalistic atheism and a high spiritual idealism. It also mentions the importance of personal moral responsibility. Jacobi says that the concept of Jiva is a hylozoistic theory which pervades the whole philosophical system and code of morals. The rationale underlying the Jaina metaphysics and ethics is their doctrine of the Universality of Ahimsā. Due to the practice of Ahimsā, it was possible for the Jainas to influence society to a great extent.
The rationalistic atheism of the Jainas denied the existence of a creater God. He is not necessary, because the self and the universe are uncreated and therefore eternal. We are not to seek God in the world outside, nor is God to be found 'in the dark lonely corner of a temple with doors all shut.' He is there within us. 'He is there with the tiller tilling the hard ground and the pathmaker breaking stones.' Each individual soul is to be considered as God, as he is essentially divine in nature. However, the Jainas worship Tirtharkaras not because they are gods, not, because they are ideals for us, but because they are human and yet divine. - -
But, Jaina concept of divinity and their practice of worship were also influenced by other ideas and practices prevailing in society. This influence is
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
